I Timothy 5:18 · Bible study
1 Timothy 5:18 Commentary: Scripture, Work, and Worthy Wages
Greek · 10 what the commentators say
Meaning in one sentence
Does Paul quote Luke as Scripture? Analysis of 1 Timothy 5:18, its Old Testament and Gospel citations, and the case for supporting gospel workers.
Research Summary
- Meaning: Paul justifies financial support for gospel workers by quoting Deuteronomy 25:4 and a saying of Jesus (Luke 10:7).
- Key words: γραφή (graphē, Scripture), φιμώσεις (phimōseis, muzzle), ἄξιος (axios, worthy), μισθός (misthos, wages).
- Main debate: Whether the second quotation comes from Luke’s Gospel understood as Scripture, or from an independent oral tradition.
- Theological theme: God’s provision for labourers in his kingdom, linking the Law, the teaching of Jesus, and apostolic instruction.
- Best use: As a key text for teaching the biblical basis of ministerial support and the dignity of paid Christian work.
Translation Comparison
BSB Berean Standard Bible 2020
For the Scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker is worthy of his wages.”
WEB World English Bible 2000
For the Scripture says, “You shall not muzzle the ox when it treads out the grain.” And, “The laborer is worthy of his wages.”
KJV King James Version 1769
For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.
ASV American Standard Version 1901
For the scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn. And, The laborer is worthy of his hire.
YLT Young's Literal Translation 1898
for the Writing saith, `An ox treading out thou shalt not muzzle,' and `Worthy is the workman of his reward.'
Darby Darby Bible 1890
for the scripture says, Thou shalt not muzzle an ox that treadeth out corn, and, The workman [is] worthy of his hire.
Douay-Rheims Douay-Rheims Bible 1899
For the scripture saith: Thou shalt not muzzle the ox that treadeth out the corn: and, The labourer is worthy of his reward.
Translations in other languages (10 available)
Porque la Escritura dice: No embozarás al buey que trilla; y: Digno es el obrero de su jornal.
Pois a Escritura diz: “Ao boi que debulha não atarás a boca”; e: “o trabalhador é digno do seu salário”.
Car l’ Écriture dit: Tu n’ emmuselleras point le bœuf quand il foule le grain. Et l’ ouvrier mérite son salaire.
Denn es spricht die Schrift: “Du sollst dem Ochsen nicht das Maul verbinden, der da drischt;” und “Ein Arbeiter ist seines Lohnes wert.”
Want de Schrift zegt: Een dorsenden os zult gij niet muilbanden; en: De arbeider is zijn loon waardig.
poiché la scrittura dice: Non metter la museruola al bue che trebbia; e l’operaio è degno della sua mercede.
Albowiem Pismo mówi: Wołowi młócącemu nie zawiążesz gęby; i: Godzien jest robotnik zapłaty swojej.
Ибо Писание говорит: не заграждай рта у вола молотящего; и: трудящийся достоин награды своей.
因為 經上 說：「牛 在場上踹穀的時候，不可 籠住牠的嘴」；又說：「工人 得 工價 是應當的。」
For the Writings say, It is not right to keep the ox from taking the grain when he is crushing it. And, The worker has a right to his reward.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Timothy 5:18
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse grounds the right of elders and pastors to material support. The first quotation, Deuteronomy 25:4, is straightforward, if God cares for an ox labouring at the threshing floor, how much more for those who work in word and teaching. The second quotation, from Luke 10:7 (and paralleled in Matthew 10:10), extends the principle to the gospel labourer. Where disagreement arises is whether Paul is quoting Luke as Scripture or simply adding a common proverb. Barnes, Gill, and Jamieson-Fausset-Brown argue that Paul introduces both with ‘the Scripture says’, placing Jesus’ words on the same level as Moses. Calvin and the Cambridge Bible do not press this point. Matthew Henry and Clarke treat the second clause as a general principle. All agree, however, that the apostle’s argument is clear: those who serve the church should not be left without adequate provision.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Scriptural citation view: Paul introduces the second quotation with 'the Scripture says' (καὶ, understood as continuing the same formula), thus treating Jesus’ words as part of the written canon.
- Proverb/proverbial saying view: The second quotation is added as a widely known proverb (also used by Jesus) without claiming it is a written text; 'the Scripture says' applies strictly to the Deuteronomy citation.
What is clear: The verse teaches that gospel labourers deserve material support, a principle grounded in both the Old Testament and the teaching of Jesus.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Quotation of Luke as Scripture | The second quotation is from Jesus (recorded in Luke 10:7 and Matthew 10:10) and is used as authoritative support for paying ministers. | Some (Barnes, Gill, Jamieson-Fausset-Brown) argue Paul introduces it with 'the Scripture says', thus treating Luke or the Jesus tradition as Scripture. Others (Calvin, Clarke) see it as a general proverb also used by Christ, not necessarily as citing a written Gospel. |
| Meaning of 'double honour' in verse 17 | The phrase includes financial support, as shown by the quotations in verse 18. | Some (Matthew Henry, Lange) emphasize the double portion as generous maintenance beyond a bare minimum. Others (Clarke) take it literally as a larger salary compared to widows' support. |
| Application to non-pastoral workers | The principle of a labourer being worthy of wages applies broadly to Christian workers. | Clarke restricts the application to those who actually labour in word and doctrine; others extend it to any who give significant time to church work. |
| Literal vs. metaphorical use of 'muzzle' | The original context in Deuteronomy is literal (not muzzling an ox). Paul uses it figuratively to argue for not withholding support. | Vincent notes that φιμόω elsewhere in the NT is metaphorical ('silence'), but here the literal sense worn is primary. |
Historical & Cultural Context
Threshing in the ancient world was often done by driving oxen over the grain on a hard-packed floor. The animal’s hoofs loosened the husks, and the forward motion also stirred the grain so that the chaff could be winnowed. Deuteronomy 25:4 forbids muzzling the ox, a humane provision that also ensured the animal could eat as it worked. The verb ‘muzzle’ (φιμώσεις) can also mean ‘silence’ in the New Testament, but here it retains its literal force.
Paul previously used the same Deuteronomy text in 1 Corinthians 9:9, 10, where he argues that God’s intention for the ox is a pattern for human labourers. The logic runs from lesser to greater: if God protects the ox’s wages, then surely he intends ministers to be paid. In 1 Timothy 5, the context is the treatment of elders. Verse 17 calls for ‘double honour’, a phrase most commentators (Clarke, Matthew Henry, Lange) understand as generous remuneration, not merely respect. Timothy is dealing with a church in Ephesus where some were questioning the support of faithful ministers (compare 1 Corinthians 9’s fuller defence).
The second quotation, ‘The labourer is worthy of his wages’, appears in Luke 10:7, where Jesus sends out the seventy-two. Luke, Paul’s companion (Colossians 4:14; 2 Timothy 4:11), had probably already circulated his Gospel by the time Paul wrote this letter (Jamieson-Fausset-Brown dates the Gospel to around eight or nine years earlier). Whether Paul meant to cite Luke as Scripture or simply to echo a familiar saying of the Lord, he is giving Timothy a twofold authority, the Law and the words of Christ, to settle the matter.
Textual Notes
The supplied sources note no significant textual variants for 1 Timothy 5:18. The two quotations appear consistently across the major manuscript families. The second quotation (ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ) is stable, with only minor variations in word order (e.g., the article before ἐργάτης is absent in some witnesses, but the meaning is unchanged).
Reception History
From the early church onward, this verse has been central to arguments about clergy stipends. The Council of Nicaea (AD 325) and later canons appealed to the principle that ‘the labourer is worthy of his hire’ to regulate bishops’ salaries. During the Reformation, Protestants used the verse to challenge the system of monastic incomes and to assert that pastors should be supported directly by their congregations. Matthew Henry and the Puritans applied it to demand that congregations not ‘muzzle’ faithful ministers by neglect. In modern evangelical contexts, the verse is regularly cited in church budget discussions and in debates about whether pastors should work bi-vocationally. The possible implication that Paul considered Luke’s Gospel as Scripture has also been part of broader arguments for the canonicity of the New Testament.
Preaching This Verse
Three-point outline
- God’s care for the labourer, From the ox on the threshing floor to the gospel minister, God ordains that workers eat from their work. The principle of provision runs through both Testaments.
- The honour of gospel ministry, Paul ties ‘double honour’ (v.17) to the quotations that follow. The labour of word and doctrine is worthy of generous support, not grudging charity.
- The congregation’s responsibility, The church that benefits from preaching and teaching must not ‘muzzle’ its ministers by neglect. Adequate financial care is an act of worship and obedience.
Five-point outline
- The text’s anchor in the Law, Deuteronomy 25:4 shows a pattern of care for working animals, which Paul applies a fortiori to human labourers.
- The text’s echo of Jesus, Luke 10:7 and Matthew 10:10 confirm that the Lord himself established this principle for those who proclaim the kingdom.
- The text’s place in 1 Timothy, The verse supports v.17’s call for ‘double honour’ for ruling elders, especially those who teach.
- The text’s challenge to stinginess, A church that withholds fair support may be acting contrary to what ‘Scripture says’ about both ox and worker.
- The text’s comfort for ministers, Faithful labourers can receive provision with a clear conscience; it is not a compromise of faith but a fulfilment of divine order.
Illustration hooks
- The farmer who watches his ox pull a heavy load and then limits its feed, the absurdity points to the injustice of underpaying a pastor who spends long hours in study and visitation.
- A church council debating a salary increase while citing ‘trusting God for provision’, but the Scripture they trust includes a command to pay labourers.
Questions your congregation is asking
- Should pastors be paid as well as other professionals? Does ‘worthy of his wages’ mean a living wage or something more?
- If someone feels called but doesn’t receive financial support, does that mean they shouldn’t serve?
- How does this verse apply to other church workers besides pastors, elders, missionaries, deacons?
Leading a Discussion
This verse appears in the middle of Paul’s instructions about how Timothy should handle elders, both those who serve well and those who sin. The two quotations (from Deuteronomy and from Jesus) are brought in to justify one point: the labourer deserves to be supported. Before you discuss, read 1 Timothy 5:17, 22 to see the wider frame.
Discussion questions
- What is the ‘double honour’ of verse 17, and how does verse 18 support it?
- Look at Deuteronomy 25:4. Why do you think God gave a law about not muzzling an ox? What does that law reveal about God’s character?
- The second quotation, ‘The labourer is worthy of his wages’, is very close to Luke 10:7. Does it make a difference if Paul is quoting a written Gospel or just the oral teaching of Jesus?
- Some Christians argue that pastors should not talk about money or seek higher pay. Does this verse challenge that view? How?
- The metaphor of the ox treading grain pictures a worker who eats while working. What does this imply about how churches should structure support for ministers?
- If Paul uses ‘Scripture’ to refer to both the Old Testament law and a saying of Jesus, what does that suggest about how the early church viewed the Gospel traditions?
- How can your church apply this principle to its own support of pastors, missionaries, or other full-time workers?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 19:13 | “‘You shall not oppress your neighbor, nor rob him. “‘The wages of a hired servant shall not remain with you all night until the morning. |
| Deuteronomy 24:14 | You shall not oppress a hired servant who is poor and needy, whether he is one of your brothers or one of the foreigners who are in your land within your gates. |
| Deuteronomy 24:15 | In his day you shall give him his wages, neither shall the sun go down on it, for he is poor and sets his heart on it, lest he cry against you to Yahweh, and it be sin to you. |
| Deuteronomy 25:4 | You shall not muzzle the ox when he treads out the grain. |
| Matthew 10:10 | Take no bag for your journey, neither two coats, nor sandals, nor staff: for the laborer is worthy of his food. |
| Luke 10:7 | Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don’t go from house to house. |
| Romans 4:3 | For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” |
| Romans 9:17 | For the Scripture says to Pharaoh, “For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be proclaimed in all the earth.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that "honor" in the previous verse means actual wages or salary, not merely respect. He insists that church leaders who labor deserve proportional pay, but those who do not work should receive nothing. The ancient ox-treading principle applies strictly: no labor, no hire.
Barnes' Notes on the Bible Protestant 1832
Barnes points out that the second saying about the labourer being worthy of his reward does not appear in the Old Testament but is found in Matthew and Luke. He argues that Paul quotes it as Scripture, indicating the apostle regarded the Gospels as equally inspired with the Old Testament. This, Barnes suggests, is Paul's own attestation to the divine authority of the Gospel writings.
Calvin's Commentaries Reformed 1564
Calvin sees correction as a bitter medicine, and Timothy's youth would make harshness even harder to bear. The apostle therefore urges him to treat older men with the reverence due a father, not to spare them from correction but to make it more acceptable. Younger men should receive brotherly gentleness, with respect adjusted according to age.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator stresses that Timothy was a temporary apostolic delegate to Ephesus, not a settled bishop. Understanding this temporary role is key to the passage: the distinction between evident and hidden good works reflects Timothy's mission to restore high standards among the church leaders, not a description of the church's permanent condition.
Geneva Bible Notes Reformed 1599
The Geneva Notes cite two separate Scripture passages to show that the principle of fair compensation runs through both Old and New Testaments. The law forbids muzzling an ox while it works, and Jesus himself said a laborer deserves his wages. Both testaments agree that workers should receive what they have earned.
Gill's Exposition of the Bible Baptist 1748
Gill uses the image of an ox treading out corn to picture how ministers work to make gospel truths clear and plain. Just as the ox was not muzzled but allowed to eat freely, those who labour in preaching deserve a sufficient and honourable maintenance, a right supported by both Moses and Christ.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB argues that when Paul writes "Scripture saith," he likely includes both the Old Testament quotation and the saying from Luke's Gospel, thereby recognizing Luke as inspired Scripture. He offers the alternate possibility that only the first part comes from Scripture, with the second being a common proverb approved by the Lord.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry argues that the elders who rule well are the same ones who labour in the word and doctrine, not a separate class of ruling elders. For him, double honour means generous material support, and the text does not establish a distinction between those who govern and those who preach.
Vincent's Word Studies Evangelical 1887
Vincent notes that the second quotation in this passage does not come from the Old Testament. He argues it is most likely a saying of Christ passed down through oral tradition, treated by the writer as having equal scriptural authority alongside the Deuteronomy citation.